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China is developing an ethical and sustainable organ donation and procurement system based on voluntary citizen donation. The gift-of-life metaphor has begun to dominate public discussion and education about organ donation. However, ethical and legal problems remain concerning this "gift-of-life" discourse: In what sense are donated organs a "gift-of-life"? What constitutes the ultimate worth of such a gift? On whose authority should organs as a "gift-of-life" be donated? There are no universal answers to these questions; instead, responses must be compatible with local cultural values. This paper argues that from a Confucian point of view, organs should be viewed as a gift from the donor's family, and that final dispositional authority should also rest with the donor's family. The worth of such a "gift" rests on the virtue of ren, the origin of which is family love. Ultimately, I will argue that a family-based consent model for deceased organ donation is not merely justified, but morally required in the Chinese cultural context. [ABSTRACT FROM AUTHOR]

This article is an examination of the extent to which traditional medical knowledge in China can be protected by intellectual property laws. The analysis begins by providing a global picture with regard to the historic origin of intellectual property, exploring the reasons why China does not have indigenous counterparts to the western system of intellectual property rights protecting its traditional knowledge (including traditional medical knowledge) and stating the problems of transplanting western intellectual property standards in China. A discussion follows on how China, under foreign pressure, has made efforts to comply with the changing standards mandated by various international, regional, and bilateral arrangements related to intellectual property, with examples of the development of China's patent law. China's approach towards the protection of traditional medical knowledge in various international fora related to intellectual property is explored. Finally, there is a specific examination of the compatibilities between the western system of intellectual property rights and traditional medical knowledge in China, at the national and community levels. This article argues that the system of intellectual property rights does not easily fit with China's traditional medical knowledge because of China's unique cultural traits, distinctive historical context and wide ethnic, religious, and local community diversity. [ABSTRACT FROM AUTHOR]

In February 1926, Chinese art collector John Hilditch opened the Hilditch–McGill Chinese Palace Temple in Manchester. Filling a garage with Chinese objects and performing what he claimed to be Buddhist rituals, Hilditch insisted the temple offered visitors a chance to see Chinese art in 'actual Chinese fashion and atmosphere'. This article analyses Hilditch's attempts to construct an authentic temple and visitor accounts of its realism to analyse the relationship between high and low culture, and how China was understood and imagined in the 1920s. It shows how Hilditch's combination of sensory effects adopted from mass culture and claims to museum notions of scientific verification, in addition to the projection of well-established stereotypes of China, skewed understandings of authenticity and invited faith—albeit most likely 'ironic' faith—in the temple's legitimacy. Scholars have argued that the rise of mass culture prompted art museums to restructure on high cultural values but interpretation of the temple as a museum shows that the lines between mass culture and museums were blurred. The temple thereby encourages a broader definition of museums and complicates our understanding of interwar culture more generally by showing how the categories of high and low culture were less stable than some scholars have presumed. [ABSTRACT FROM AUTHOR]

The current child-protection and women-protection frameworks tend to polarise the well-being of women and children. Abused mothers are often considered 'inadequate' or 'incompetent' if their children fail to achieve socially desirable outcomes. Conversely, children are seen as a burden on abused women in cases where women are ambivalent with respect to their mothering experience. Yet abused women need extra care and support to be competent again in the post-separation context, while children can serve a protective role for their abused mothers. This study employs Cooperative Grounded Inquiry (CGI) for working with abused Chinese women in Hong Kong and their teenage children in order to nurture a community of practice for transforming mothering into a mutual care project. Through partnering with teenage participants for setting care goals and care plans, abused women became aware of how they had monopolised the care work at home while teenage participants recognised how they could contribute to designing and accomplishing care plans. The findings shed light on the cultural fit of 'community of practice' in Chinese familial societies, and demonstrate the potential of 'doing family' for expanding postseparation protection for abused women and their children. In this article, 'community of practice' is proposed as an approach for helping to narrow the gap between childprotection and women-protection systems. [ABSTRACT FROM AUTHOR]

Recent Anglo-American scholarship suggests that China’s soft power strategy has failed the country. Chinese culture and values have not gained their expected appeal, and China has failed to create an alliance structure similar to that of the United States in support of its leadership. This article suggests a reinterpretation of the evidence by means of recontextualising the concepts of soft power and global governance in the context of China’s undertaking of a peaceful ascension. China’s approach to, and objectives in world affairs are different from those of the United States, and therefore China’s soft power strategy cannot be evaluated using an American yardstick. If analysed according to China’s specific objectives and the world in which China lives, one can see that China’s soft power serves the country relatively well. [ABSTRACT FROM AUTHOR]